mariadevrouwe De Vrouwe van alle Volkeren belooft hierbij dat zij die vragen, verhoord zullen worden, zo de Vader, de Zoon en de Heilige Geest het wil.
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Why are the messages so specific about future political and economic events?
The messages get very specific about political and economic topics, for example, prophecies of future difficulties for the Royal Family in England, wars in the Balkans and the Middle East, and even warnings to the United States not to “push their politics too far” (December 10, 1950, February 11, 1951 messages). Is this political-economic specificity a legitimate aspect of a heavenly apparition from the Blessed Virgin Mary?
Does Heaven truly concern itself with matters of earthly politics and economics?
The messages in general can be divided into two different categories concerning their discussion of political
and economic topics. Before 1950, the messages repeatedly warn of upcoming political and economic problems; after 1950, the messages focus rather on spiritual remedies offered by Our Lady to assist her children through these and other spiritual difficulties.
The messages call for social and church reform, is that justifiable in private revelation?
The messages call for change in certain Church disciplines such as fasting practices and seminary instruction,
and also emphasize a more “social” dimension to the Church? Can such a progressive call for Church reform
be justified in a private revelation?
It must be remembered that these messages for disciplinary reforms such as fasting and seminary formation were addressed to the Church in the 1950’s to fortify the Church for upcoming challenges, and have in fact been incorporated by the Church since that time. For example on March 19, 1957, Pope Pius XII issued a change in the fasting practice before reception of Holy Communion that greatly mitigated the previous
discipline, which allowed more of the Christian faithful to receive Eucharistic communion. The Second Vatican Council issued several disciplinary changes in the formation of priests (Optatam Totius, “Decree on the Training of Priests”) and of religious life (Perfectae Caritatis, “Decree on the Up-To-Date Renewal of
Religious Life”), precisely with the intention of making priests and religious more capable of pursuing Christian
holiness and bringing Christ to the world in our present day.
There are some theological expressions used that are uncommon, are they in conformity with the Church’s teaching?
Certain theological expressions found in the messages appear doctrinally questionable. For example, Our Lady says: “For the same… Father… is the same Son…The same…Father and Son…is the same… Holy
Spirit (May 31, 1955 message).” And another example: “Through the Lord to the Lady; through the Lady of All Nations, to the Lord of All Nations (May 31, 1958 message).” Can these theological expressions be reconciled with Catholic teaching?
Catholic doctrine on the mystery of the Trinity confesses one God in three divine persons. The persons of the Trinity are distinct from each other, and at the same time each person is God in full possession of a divine nature.
What about the prophecy of the Fifth Marian Dogma: Co-Redemptrix, Mediatrix, Advocate?
How can a private revelation call for a Dogma when dogmas are not based on private revelations, but ratheron Scripture, Tradition, and the Magisterium? Can we legitimately call Mary a “Co-redemptrix”? Did the message not predict that Pope Pius XII would declare this dogma when in fact he did not? Doesn’t a petition for a Marian Dogma infringe upon the proper authority of the Church in such matters?
We must distinguish between a prophetic call for a Marian dogma of Mary Co-redemptrix, Mediatrix, and Advocate from Marian private revelation, and the theological foundations for a Marian dogma itself. The Church has experienced several prophetic calls stemming from private revelation for the accomplishment of certain ecclesiastical actions, such as the Fatima call for the collegial consecration of Russia to the Immaculate Heart of Mary; or the prophetic call for the institution of a Feast of Divine Mercy through the visions of Jesus to St. Faustina Kowalska, both of which were ecclesiastically enacted by Pope John Paul II. But the
theological foundation for any ecclesiastical act associated with Christian faith must have its basis in the
sources of divine revelation: Scripture and Tradition, as safeguarded by the Church’s Magisterium (cf. Dei
Verbum, 9, 10).
MANDA AHORA TU ESPÍRITU SOBRE LA TIERRA.
HAZ QUE EL ESPÍRITU SANTO HABITE
EN EL CORAZÓN DE TODOS LOS PUEBLOS,
PARA QUE SEAN PRESERVADOS
DE LA CORRUPCIÓN, DE LAS CALAMIDADES
Y DE LA GUERRA.
The picture of the Lady of All Nations depicts the Blessed Virgin in front of the cross. Does this not suggest that she is taking the place of Our Lord Jesus on the Cross? Does this infer that Mary is somehow “parallel” with Jesus in our Redemption?
The depiction of the Blessed Virgin Mary in front of the cross does not place her on a level of equality with Jesus Christ in the Redemption of humanity. Mary is not “on the cross,” but before the cross, which symbolizes her unique suffering with and under Jesus at Calvary for the world’s Redemption. She is the Mother of the Son and therefore is also the Advocate and bearer of this message to humanity: “I stand as the Lady before the Cross, as the Mother before my Son, who through the Father entered into me. And this is why I stand before my Son, as the Advocate and bearer of this message to this modern world” (March 28, 1951 message).
Is deze titel van Maria wel in de bijbel terug te vinden?
Reeds op de eerste bladzijden van de H. Schrift, in het boek Genesis, wordt Maria aangeduid als de Vrouw die in vereniging met haar Zoon de kop van de slang zal vermorzelen.
Tegen satan, die Eva en Adam tot trots en ongehoorzaamheid had verleid, zei God: “Vijandschap sticht ik tussen u en de Vrouw, tussen uw kroost en het hare.” (Gen. 3,15)